from his mother, from Umm ʿUthmān bint Sufyān—the matriarch of the senior men of Banū Shaybah. Muḥammad ibn ʿAbd al-Raḥmān said: “She had pledged allegiance to the Prophet ﷺ. The Messenger of Allah ﷺ summoned Shaybah, so he opened the door. After the Prophet entered the House, came out and finished, Shaybah returned, whereupon the Messenger of Allah ﷺ said, ‘Come here.’ He approached, and the Prophet ﷺ said, ‘I noticed a ram’s horn inside the House; conceal it.’”

Manṣūr added: “ʿAbd Allāh ibn Musāfiʿ related to me, from my mother, from Umm ʿUthmān bint Abī Sufyān, that the Prophet ﷺ said to him during the report, ‘Nothing that distracts those who are praying should remain inside the House.’”

Ibn Ḥibbān listed Muḥammad ibn ʿAbd al-Raḥmān among the reliable transmitters, but Ibn Ḥajar states in al-Taqrīb: “He is weak.”

I say: Muḥammad ibn ʿAbd al-Raḥmān contradicts Sufyān in several points of this ḥadīth.

1. He transmits one portion as “from Manṣūr, from his mother,” and another as “from Manṣūr, through ʿAbd Allāh ibn Musāfiʿ, from his mother.”
2. He names the intermediary between Manṣūr and his mother “ʿAbd Allāh ibn Musāfiʿ,” whereas Sufyān identifies him as “Musāfiʿ ibn Shaybah.”
3. He calls the Companion who narrated the report from the Prophet ﷺ “Shaybah,” while Sufyān names him “ʿUthmān ibn Ṭalḥah.”

The correct version is that of Sufyān, and it points to the weakness of this Muḥammad ibn ʿAbd al-Raḥmān. Allah knows best.

Both of these ḥadīths corroborate the ruling established by the previous report: it is permissible to pray inside the Kaʿbah.